Search results for 'Religious life Buddhism' (try it on Scholar)

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  1. Xingyun (1998). Being Good: Buddhist Ethics for Everyday Life. Weatherhill.score: 108.0
    The aim of this book is simple: to invite readers to consider what it means to lead a good life, and to offer practical advice, based on the Buddhist teachings, as to how this can be accomplished. In each of more than thirty brief essays, Master Hsing Yun treats a specific moral or ethical issue, using quotations from the rich treasury of the Buddhist scriptures as a point of departure for his discussion. Among the topics he considers are control (...)
     
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  2. Michael Stone (2011). Awake in the World: Teachings From Yoga and Buddhism for Living an Engaged Life. Shambhala.score: 96.0
    Explains how yoga practitioners can deepen and enrich their relationships with family and friends, as well as become more engaged with their communities.
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  3. Vanchai Ariyabuddhiphongs (2009). Buddhist Belief in Merit (Punña), Buddhist Religiousness and Life Satisfaction Among Thai Buddhists in Bangkok, Thailand. Archive for the Psychology of Religion 31 (2):191-213.score: 85.0
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  4. Sandu Frunza (2010). Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam. Journal for the Study of Religions and Ideologies 6 (16):174-176.score: 84.0
    Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam The Continuum International Publishing Group, New York, 2006.
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  5. Richard B. Mather (forthcoming). The Life of the Buddha and the Buddhist Life: Wang Jung's (468-93)" Songs of Religious Joy"(Fa-le Tz'u). Journal of the American Oriental Society.score: 81.0
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  6. Traleg Kyabgon (2001). The Essence of Buddhism: An Introduction to its Philosophy and Practice. Shambhala.score: 72.0
    This lucid overview of the Buddhist path takes the perspective of the three "vehicles" of Tibetan Buddhism: the Hinayana, Mahayana, and Vajrayana. While these vehicles are usually presented as a historical development, they are here equated with the attitudes that individuals bring to their Buddhist practice. Basic to them all, however, is the need to understand our own immediate condition. The primary tool for achieving this is meditation, and The Essence of Buddhism serves as a handbook for the (...)
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  7. Joan Halifax (2004). The Fruitful Darkness: A Journey Through Buddhist Practice and Tribal Wisdom. Grove Press.score: 70.0
    Grove Press is proud to reissue this important work by one of Buddhism's leading contemporary teachers.
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  8. Maheśa Tivārī (ed.) (1989). Perspectives on Buddhist Ethics. Sole Distributor, Eastern Book Linkers.score: 69.0
     
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  9. Robert Aitken (1984). The Mind of Clover: Essays in Zen Buddhist Ethics. North Point Press.score: 67.0
    In Taking the Path of Zen , Robert Aitken provided a concise guide to zazen (Zen meditation) and other aspects of the practice of Zen. In The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of appropriate personal and social action through an exploration of the philosophical complexities of Zen ethics. Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover, which enriches the soil and benefits the (...)
     
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  10. Rathnapala Subasinghe (2011). Unification and Disintegration: A Theory of Life on Buddhist Philosophy. Godage International Publishers.score: 64.0
     
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  11. Phra Thēpwēthī (1998/2007). A Constitution for Living: Buddhist Principles for a Fruitful and Harmonious Life. Buddhadhamma Foundation.score: 64.0
     
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  12. Pema Chödrön (2012). Living Beautifully with Uncertainty and Change. Shambhala.score: 63.0
    The American Buddhist nun and author of the best-selling When Things Fall Apart counsels readers on how to live compassionately and well during times of instability, demonstrating the use of the Three Commitments practice to promote ...
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  13. Anne Bruce (2007). Time(Lessness): Buddhist Perspectives and End-of-Life. Nursing Philosophy 8 (3):151-157.score: 60.0
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  14. Hyo-gu Chŏng (2010). Malgŭn Haengbok Ŭl Wihan 345-Chang Ŭi Pulgyojŏk Myŏngsang. P'urŭn Sasang.score: 60.0
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  15. Gyalwang Drukpa (2012). Everyday Enlightenment: The Essential Guide to Finding Happiness in the Modern World. Riverhead Hardcover.score: 60.0
     
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  16. Nhất Hạnh (2012). The Pocket Thich Nhat Hanh. Shambhala.score: 60.0
     
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  17. Wasin ʻInthasara (2010). Thammabot Thāng Hǣng Khwāmdī. Samnakphim Thammadā.score: 60.0
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  18. Faustino Luiz Couto Teixeira (2012). A espiritualidade zen budista (Zen Buddhist Spirituality) - DOI: 10.5752/P.2175-5841.2012v10n27p704. Horizonte 10 (27):704-727.score: 60.0
    The comparative study of mysticism and inter-religious spirituality has gained more space in universities and research centers that radiate everywhere. They are also research involving Eastern religions, in its peculiar mystical trait. Also in the context of Buddhism one can talk on spirituality, understood as a search path of liberation. This article presents the theme of Zen Buddhist spirituality based on the reflection of Eihei Dogen Zenji (1200 – 1253), one of the most important and prominent teachers of (...)
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  19. John Daido Loori (1998/2007). Invoking Reality: Moral and Ethical Teachings of Zen. Shambhala.score: 58.0
    In Invoking Reality, John Daido Loori, one of the leading Zen teachers in America today, presents and explains the ethical precepts of Zen as essential aspects ...
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  20. Hakuin (2012). Beating the Cloth Drum: The Letters of Zen Master Hakuin. Shambhala Publications.score: 58.0
    Contains letters from a Zen master to both monks and lay believers; the letters illustrate the Zen master's compassion, knowledge, and generosity.
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  21. Zaixuan Chen (2007). Chan Wai Liu Yun. Zong Jiao Wen Hua Chu Ban She.score: 58.0
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  22. Ram Adhar Mall (2006). Nagarjunas Philosophie Interkulturell Gelesen. Bautz.score: 58.0
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  23. Emily McRae (2012). A Passionate Buddhist Life. Journal of Religious Ethics 40 (1):99-121.score: 57.0
    This paper addresses the ways that we can understand and transform our strong emotions and how this project contributes to moral and spiritual development. To this end, I choose to think with two Tibetan Buddhist thinkers, both of whom take up the question of how passionate emotions can fit into spiritual and moral life: the famous, playful yogin Shabkar Tsodruk Rangdrol (1781–1851) and the wandering, charismatic master Patrul Rinpoche (1808–1887). Shabkar's The Autobiography of Shabkar provides excellent examples of using (...)
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  24. Émile Durkheim (1926). The Elementary Forms of the Religious Life. New York, the Macmillan Company.score: 56.0
    In The Elementary Forms of Religious Life (1912), Emile Durkheim sets himself the task of discovering the enduring source of human social identity.
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  25. Mary Cresp (2012). Australian Religious Life Since Vatican II: A Personal Journey. Australasian Catholic Record, The 89 (4):458.score: 56.0
    Cresp, Mary Some months ago while driving I heard an interview with writer Alan Moore on the radio and was so captured by his comments about trends in modern society that I had to pull over to the side of the road and stop to concentrate on what he was saying. I ordered his book, No Straight Lines, and found he presents an inspiring plea for a more human-centric world, more able organisations and more vibrant and equitable economies relevant to (...)
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  26. Mary M. Garrett (1997). Chinese Buddhist Religious Disputation. Argumentation 11 (2):195-209.score: 54.0
    From about the fourth to the tenth century Buddhist monks in China engaged in formal, semi-public, religious disputation. I describe the Indian origins of this disputation and outline its settings, procedures, and functions. I then propose that this disputation put its participants at risk of performative contradiction with Buddhist tenets about language and salvation, and I illustrate how some chinese Buddhists attempted to transcend these contradictions, subverting disputation through creative linguistic and extra- linguistic strategies.
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  27. Zhan'guo Chen (2004). Chao Yue Sheng Si: Zhongguo Chuan Tong Wen Hua Zhong de Sheng Si Zhi Hui = Chaoyue Shengsi. Henan da Xue Chu Ban She.score: 54.0
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  28. Charles Hallisey & Anne Hansen (1996). Narrative, Sub-Ethics, and the Moral Life: Some Evidence From Theravāda Buddhism. Journal of Religious Ethics 24 (2):305 - 327.score: 51.0
    The intent of this article is to explore the extent to which we can apply to Buddhist ethics Martha Nussbaum's statement that "[l]iterary form is not separable from philosophical content, but is itself, a part of content - an integral part, then, of the search for and the statement of truth" (Nussbaum 1990, 3). We explore the transformative impact that narratives can have on moral life, using examples from the story literature of Theravāda Buddhist traditions in Sri Lanka and (...)
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  29. Brooke Schedneck (2011). Constructions of Buddhism: Autobiographical Moments of Western Monks' Experiences of Thai Monastic Life. Contemporary Buddhism 12 (2):327-346.score: 51.0
    This article explores the autobiographical writings of Western monks living in Thailand in the light of scholarship on modern and Western Buddhism to understand their constructions of Buddhism. I explore Western monks' understanding of Buddhism before leaving for Thailand, their experiences of integrating into Thai Buddhism, and their lives after returning to their home countries. Their constructions consist of Buddhism as a scientific, rational tradition focused on the practice of meditation. These constructions are challenged during (...)
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  30. Joel J. Kupperman (1973). The Supra-Moral in Religious Ethics: The Case of Buddhism. Journal of Religious Ethics 1:65 - 71.score: 51.0
    Characteristically religious ethical systems consist of much more than a morality: that is, much more than judgments marked by serious societal pressure and the appropriateness in offenders of a sense of moral guilt. Religious ethics characteristically demands also control and modification of thoughts and desires. This supra-moral element is prominent in Buddhism, where it flourishes primarily in the "Samgha". The ethics of Buddhism can be understood only by means of a concept of the supra-moral.
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  31. John Wall (2005). The Creative Imperative: Religious Ethics and the Formation of Life in Common. Journal of Religious Ethics 33 (1):45 - 64.score: 51.0
    Challenging a long-standing assumption of the separation of ethical from poetic activity, this essay develops the basis for a theory of moral life as inherently and radically creative. A range of contemporary post-Kantian ethicists--including Ricoeur, Nussbaum, Kearney, and Gutiérrez--are employed to make the argument that moral practice requires a fundamental capability for creative transformation, imagination, and social renewal. In addition, this poetic moral capability can finally be understood only from the primordial religious point of view of the mystery (...)
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  32. Buster G. Smith (2012). The Tangled Web of Buddhism: An Internet Analysis of Religious Doctrinal Differences. Contemporary Buddhism 13 (2):301-319.score: 51.0
    This article looks at the ways in which globalization and modernization have led to a number of changes in Buddhism. These include both the cultures in which it is practiced as well as the form that this practice takes. One consequence of existing within new cultures is that a religion that has been the majority faith for over 1000 years in many Asian countries is now a minority faith in the West. This study tests the hypothesis that religious (...)
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  33. Michael R. Slater (2007). Metaphysical Intimacy and the Moral Life: The Ethical Project of The Varieties of Religious Experience. Transactions of the Charles S. Peirce Society 43 (1):116-153.score: 50.0
    This essay seeks to contribute to our understanding of William James's ethics by reexamining a classic text— The Varieties of Religious Experience—that is not usually read in an ethical light. It shows that James develops an ethics of human flourishing in Varieties, which he grounds in a "piecemeal supernaturalist" cosmology and account of human nature. It also shows that, under the terms of James's view, religious and ethical issues are fundamentally interconnected, and leading a religious life (...)
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  34. Michael S. Hogue (2010). Science and Religious Anthropology: A Spiritually Evocative Naturalist Interpretation of Human Life. American Journal of Theology and Philosophy 31 (3):269-275.score: 48.0
    In Science and Religious Anthropology: A Spiritually Evocative Naturalist Interpretation of Human Life, Wesley J. Wildman has awakened work in religious anthropology to a new day and a new kind of light. No one who works in religious anthropology, or in religion and science studies more generally, should be taken seriously who has not read, digested, and contended with Wildman’s work. Indeed, if one is looking for an education in genuine interdisciplinarity, in rigorous scholarly analysis and (...)
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  35. Roy W. Perrett (1996). Buddhism, Euthanasia and the Sanctity of Life. Journal of Medical Ethics 22 (5):309-13.score: 48.0
    Damien and John Keown claim that there is important common ground between Buddhism and Christianity on the issue of euthanasia and that both traditions oppose it for similar reasons in order to espouse a "sanctity of life" position. I argue that the appearance of consensus is partly created by their failure to specify clearly enough certain key notions in the argument: particularly Buddhism, euthanasia and the sanctity of life. Once this is done, the Keowns' central claims (...)
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  36. C. Seale (2010). The Role of Doctors' Religious Faith and Ethnicity in Taking Ethically Controversial Decisions During End-of-Life Care. Journal of Medical Ethics 36 (11):677-682.score: 48.0
    Background and Aims The prevalence of religious faith among doctors and its relationship with decision-making in end-of-life care is not well documented. The impact of ethnic differences on this is also poorly understood. This study compares ethnicity and religious faith in the medical and general UK populations, and reports on their associations with ethically controversial decisions taken when providing care to dying patients. Method A postal survey of 3733 UK medical practitioners, of whom 2923 reported on the (...)
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  37. Janusz Kuczyński (2007). The Birth of Complementarity From Historic Dialectics and the Spirit of Dialogue—Towards the Complementarity and Synergy of Secularand Religious Universalism as Metanoia and the Fulfillment of the Essence of Life and History. Dialogue and Universalism 17 (7-8):179-185.score: 48.0
    I. THE ORIGINS OF THE COMPLEMENTARITY CONCEPT IN SECULAR AND RELIGIOUS UNIVERSALISMa) Keywords, categoriesb) G. McLean: the emergence of philosophical and social complementarity from the Polish dialogue and Solidarityc) Secularity open to all human dimensions including the sacral (the structure of religious values approved not ontologically but on the ethical and cultural plane)d) The Catholicism of John Paul from Cracow and Rome as realistic global and dialogue-based universalisme) Laborem Exercens—source of modern universalismf) “John Paul II’s ‘Labour Manifesto’ and (...)
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  38. Andrew J. Dell’Olio (2010). Do Near-Death Experiences Provide a Rational Basis for Belief in Life After Death? Sophia 49 (1):113 - 128.score: 45.0
    In this paper I suggest that near-death experiences (NDEs) provide a rational basis for belief in life after death. My argument is a simple one and is modeled on the argument from religious experience for the existence of God. But unlike the proponents of the argument from religious experience, I stop short of claiming that NDEs prove the existence of life after death. Like the argument from religious experience, however, my argument turns on whether or (...)
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  39. Marcel Sarot & W. Stoker (eds.) (2004). Religion and the Good Life. Royal Van Gorcum.score: 45.0
    Studies in Theology and Religion,10 In this volume, fourteen philosophers of religion reflect on religious views of the good life.
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  40. Maria Heim (2004). Theories of the Gift in South Asia: Hindu, Buddhist, and Jain Reflections on Dāna. Routledge.score: 45.0
    In South Asia, the period between 1100 and 1300 CE was a particularly prolific time for theorists from India's three main indigenous religions - Hinduism, Buddhism, and Jainism - to articulate their views on the face-to-face gift encounter. Their gift theories shaped a cosmopolitan sensibility that shared ethical and aesthetic values that reached across regional, sectarian, and religious boundaries. This book explores the ethical and social implications of unilateral gifts of esteem, offering a perceptive guide to the uniquely (...)
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  41. Mary Margaret Johanning (1988). Theology and Governance in Religious Life. Philosophy and Theology 3 (1):73-88.score: 45.0
    This article is a set of personal reflections on religious education based upon my experience as general superior of the School Sisters of Notre Dame.
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  42. Duane R. Bidwell (2008). Practicing the Religious Self: Buddhist-Christian Identity as Social Artifact. Buddhist-Christian Studies 28 (1):3-12.score: 45.0
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  43. Breno Martins Campos (2012). A persistência de formas da vida religiosa na modernidade (The persistence of forms of the religious life in modernity). Horizonte 10 (27):1028-1041.score: 45.0
    O processo de desenvolvimento da história (e demais ciências) das religiões, com objeto e metodologia próprios, pode ser analisado por meio das discussões que aprofundaram as relações entre a defesa do caráter racionalista do homem ocidental e a persistência de formas religiosas de expressão no transcorrer dos séculos XIX e XX (bem como neste início de século XXI). Por meio do estudo da história da teologia e das religiões, são estabelecidos critérios para o julgamento das convergências entre movimentos religiosos, também (...)
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  44. John D'Arcy May (2006). Human Dignity, Human Rights, and Religious Pluralism: Buddhist and Christian Perspectives. Buddhist-Christian Studies 26 (1):51-60.score: 45.0
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  45. David L. Mealand (1982). Francis J. Moloney., S.D.B. Disciples and Prophets, A Biblical Model for the Religious Life. Pp. Xiv + 226. (London: Darton, Longman and Todd, 1980.) £7·95. [REVIEW] Religious Studies 18 (2):276.score: 45.0
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  46. Thierry Meynard (2010). The Religious Philosophy of Liang Shuming: The Hidden Buddhist. Brill.score: 45.0
    Liang Shuming, considered to be the Last Confucian, was a Buddhist.
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  47. Douglas K. Mikkelson (2005). Aquinas and Dogen on Entrance Into the Religious Life. Buddhist-Christian Studies 25 (1):109-121.score: 45.0
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  48. Lalan Prasad Singh (2010). Buddhist Tantra: A Philosophical Reflection and Religious Investigation. Concept Pub. Co..score: 45.0
    ... Introduction to Buddhist Tantra Tantra forms the esoteric basis of all major religions. It stands for the awakening of dormant divinity. It is a mystic technique to invoke the spirituality of man and woman.
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  49. Anne Warfield Rawls (2004). Epistemology and Practice: Durkheim's the Elementary Forms of Religious Life. Cambridge University Press.score: 42.0
    Anne Warfield Rawls argues that, although Durkheim's The Elementary Forms of Religion is the crowning achievement of his sociological accomplishments, it has been consistently misunderstood. Rather than a work on primitive religion or the sociology of knowledge, Rawls asserts that Durkheim's analysis represents an attempt to establish a unique epistemological basis for the study of sociology and moral relations. Based on detailed analysis of the primary text, this book will be an important and original contribution to contemporary debates on social (...)
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  50. Howard Wettstein (1997). Awe and the Religious Life: A Naturalistic Perspective. Midwest Studies in Philosophy 21 (1):257-280.score: 42.0
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